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The Story of Ehud and Eglon in Judges 3:12-30: a Literary Pearl As a Theological Stumbling Block

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The Story of Ehud and Eglon in Judges 3:12-30: a Literary Pearl As a Theological Stumbling Block Ausloos, “The Story of Ehud and Eglon,” OTE 30/2 (2017): 225-239 225 The Story of Ehud and Eglon in Judges 3:12-30: A Literary Pearl as a Theological Stumbling Block HANS AUSLOOS (F.R.S.–FNRS – UNIVERSITE CATHOLIQUE DE LOU- VAIN / UNIVERSITY OF THE FREE STATE) ABSTRACT Making use of numerous stylistic devices and playing with words, the author of Judg 3:12-30 has succeeded in creating a masterpiece of literature that challenges its reader. Moreover and simultaneous- ly, this story, that narrates the brutal murder of king Eglon by the Israelite Ehud, is very problematic from a theological perspective. The present article offers firstly an analysis of Judg 3:12-20 and subsequently demonstrates how a specific and often-overlooked as- pect of the violent nature of the text – after all, king Eglon has been utilized by YHWH to restore obedience among the Israelites – holds a key to unlocking the theological intention of this text. KEYWORDS: Ehud; Eglon; Judges; Violence; Judges 3. A INTRODUCTION Prof. Izak (Sakkie) Spangenberg undoubtedly is one of those scholars who sub- stantially have influenced OT scholarship, not at least within the South African context. Notwithstanding the fact of even being considered as “heretic” by some, he spent decades of his life in analysing numerous biblical passages in order to look for hermeneutical keys to interpret these age-old texts within cur- rent times, averse from any dogmatic preconceptions.1 As Spangenberg rightly understood, Biblical texts cannot simply be used in order to justify or explain today’s practices.2 Indeed, numerous OT passages present today’s readers with a real problem and challenge. On the one hand, they appear to be beautifully composed literary creations in which the author used his creativity to the best * Article submitted: 10/01/2017; peer-reviewed: 13/02/2017; accepted: 3/05/2017. To cite: Hans Ausloos, “The Story of Ehud and Eglon in Judges 3:12-30: A Literary Pearl as a Theological Stumbling Block,” Old Testament Essays 30/2 (2017): 225- 239, doi: http://dx.doi.org/10.17159/2312-3621/2017/v30n2a3 1 Izak J. J. Spangenberg, Perspektiewe op die Bybel: God se woord in mensetaal (Kaapstad: Van Schaik, 1998), 134: “Wie verouderde sienings en uitlegmetodes verabsoluteer en dit as die enigste korrektes klassifiseer, mag wel meen dat hulle be- sig is om God se eer te verdedig, maar sal later vind dat hulle self hout aangedra het na die brandstapel.” 2 See the cover page of Spangenberg’s most recent book, illustrating how the Bible is interwoven with the antique worldview. Izak J. J. Spangenberg, Teologie op die markplein (Centurion: Biblaridion, 2016). 226 Ausloos, “The Story of Ehud and Eglon,” OTE 30/2 (2017): 225-239 of his abilities in order to form a text of high literary quality. This is certainly the case when one goes beyond a superficial reading of the text. On the other hand, these passages often show themselves to be highly problematic from a modern theological point of view. In strong contrast to their high literary char- acter, the contents of these texts are often gruesome, bringing great difficulties to efforts to proclaim the Bible and undoubtedly underlying negative views of the OT. One of these difficult texts can be found in the story of the Israelite judge Ehud and his clever yet brutal murder of the Moabite King Eglon, as transmitted in Judg 3:12-30. The first part of this contribution – which I dedicate to Sakkie – will demonstrate how the author of this text has fully succeeded in writing a work of “literature.” In particular, the way he plays with words and the way in which he challenges the reader to interpret the text is remarkable. In the second part, I will depart from a rather theological angle and ask the question of how one specific and often-overlooked aspect of the violent nature of the text holds the key to unlocking the theological meaning of the text. B JUDGES 3:12-20 AS PART OF THE BOOK OF JUDGES The Book of Judges is counted among the so-called “historical books” of the OT that recount the “history” of ancient Israel. The books of Joshua, Samuel and Kings, among others, are also included in this genre. Following the Book of Joshua’s account of how the Israelites succeeded in taking possession of and settling the promised land, the Book of Judges continues the story of Israel’s fate, describing the period before the people were led by a king. As long as there remained some Israelites still alive who could testify as to how Yahweh had freed them from slavery in Egypt and given them posses- sion of the Promised Land, Israel remained true to its God, though not without stumbling. But once this generation died out, the people began systematically following other gods. With clockwork regularity – Wellhausen correctly spoke about “eine Art Leitartikel”3 – Israel swapped YHWH for the Canaanite god Baal, and as punishment for their disloyalty, YWHW delivered Israel over to enemies and plunderers. Nevertheless, at the moment of greatest need, and once the Israelites had repented, YHWH, mindful his mercy, repeatedly brought forth people who would liberate Israel and restore peace in the land. These sav- iours are called “judges,” and the eponymous Book of Judges tells the stories of these saviour figures. The concept of judging, however, does not do full justice of which it is the translation. This Hebrew verb means ,שפט to the Hebrew term “to lead,” and these “judges” thus set Israel back on the right track. Ehud, whose picaresque story is told in Judg 3,12-30, plays the role of one such 3 Julius Wellhausen, Die Composition des Hexateuchs und der historischen Bücher des Alten Testaments (Berlin: Georg Reimer, 1899), 213. Ausloos, “The Story of Ehud and Eglon,” OTE 30/2 (2017): 225-239 227 does not appear anywhere in the שפט judge,” even though the Hebrew term“ story of which he is the protagonist. C THE STORY OF EHUD AND EGLON The main outline of the story of the “judge” Ehud follows the stereotypical pat- tern of the judge stories. They always begin with the rebelliousness of the peo- ple against YHWH. As punishment, YHWH sends hostile people who dominate the Israelites. Israel then repents, and God sends a “judge” to defeat the ene- mies and restore peace in the land. The specific contribution of each “judge” is mostly situated in the manner in which he or she overthrows the enemy. In Judg 3:12-30, it is primarily the cunningness of Ehud – and the storyteller – that steers the story.4 1 A Judge with Two Right Hands (Judg 3:12-15) Once again the Israelites are doing something displeasing to YHWH. As pun- ishment for their misconduct, YHWH delivers them into the hands of the king of the Moabites,5 a people presented as Israel’s archenemy in almost the entire biblical tradition. Eglon, the king of Moab, concludes an alliance with the Ammonites and Amalekites – nations equally hostile to Israel – and together they successfully wage war against Israel and occupy the “city of palms.” Based on Deut 33:3 and 2 Chr 28:15, the “city of palms” has most often been identified with Jericho.6 The fact that Gilgal, a city close to Jericho, also plays a role in the text situates the scene in the area around the Dead Sea. For eighteen years, the Israelites remain under Eglon’s rule. Fully conforming to the aforementioned fixed pattern in the Book of Judges, at a given moment the Israelites repent and call upon YHWH. Likewise following this pattern, YHWH hears their call and raises up a saviour for them. In this case, it is the yet-unmentioned Ehud. He is the son of a certain Gera and 4 For the change in perspective, see above all André Wénin, “Le ‘point de vue rac- onté,’ une catégorie utile pour étudier les récits bibliques? L’exemple du meurtre d’Églon par Éhud (Jdc 3,15-26a),” ZAW 120 (2008): 14-27. 5 On the anachronistic nature of the story, see Marc Zvi Brettler, The Creation of History in Ancient Israel (London: Routledge, 1995), 83. 6 J. Alberto Soggin “Ehud und Eglon: Bemerkungen zu Richter iii 11b-31,” VT 39 (1989): 96. On the origin of the concept of a Moabite king residing at Jericho, see Ernst Axel Knauf, “Eglon and Ophrah: Two Toponymic Notes on the Book of Judg- es,” JSOT 51 (1991): 25-44. A rather historising view is given by Andreas Scherer, Überlieferungen von Religion und Krieg: Exegetische und religionsgeschichtliche Untersuchungen zu Richter 3-8 und verwandten Texten, WMANT 105 (Neukirchen: Neukirchener Verlag, 2005), 40. 228 Ausloos, “The Story of Ehud and Eglon,” OTE 30/2 (2017): 225-239 As such, the text seems to suggest that he belongs .(בן הימיני) ”a “son of Jemini to the tribe of Benjamin.7 -v. 15). The meaning of this circui) אטר Ehud’s right hand is said to be tous formulation is unclear. Moreover, the term only occurs twice in the HB (Judg 3:15 and 20:16). From the point of view of content, the term seems nev- ertheless to be crucial to the further development of the story. According to some, the author means to say that Ehud has a handicapped right hand, imply- ing that he is left-handed.8 That could explain why Ehud is forced to fasten his dagger to his right thigh (v. 16). Against this interpretation, however, one could point to Judg 20:16, which uses the same terminology to describe seven hun- dred soldiers from the tribe of Benjamin as “slingers who could hurl their stones at a hair and never miss.” It is quite implausible that all seven hundred fighters would be left-handed due to a handicap to the right hand.9 It is far more likely that the Benjaminites, according to the biblical tradition, were specially could therefore have אטר trained to fight with the left hand.10 The adjective some connection to a practice whereby the right hand would be bound in order to train left-handedness.11 In combat, where attack and defence tactics as well as weapons and equipment were mostly based on right-handedness, left- handedness could offer an advantage.
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